Is enlightenment possible for laypeople?

Often we feel our everyday secular lives are in conflict with our pursuit of the teachings. How possible is it really for one who goes to work every day, has demanding familial obligations, lives among countless distractions?...

If somebody renounces the world, lives in a monastery, and studies the Buddhist teachings, they become learned and a very gentle, accomplished person; that’s... not very surprising. That’s their job; that’s what they spend all their time on. But if a layperson receives the pithy instructions on how to be able to practice the heart of the Buddha’s teachings during daily life situations, and then with sincerity and perseverance practices that, in every single moment, with mindfulness and with some kind of real integrity, and then achieves awakening while taking care of obligations, one’s duties, and one’s family, and so forth, that is truly surprising, because that’s difficult. And yet there are the profound instructions of Mahamudra and Dzogchen that are designed in such a way so that this is possible. As a matter of fact, there have been a huge number of laypeople in India and in Tibet who not only attained levels of enlightenment, in other words, became really accomplished, but also some who, at the time of death, left behind what is called the “rainbow body” as a manifest sign of complete enlightenment.

- Chokyi Nyima Rinpoche, "Keeping a Good Heart"

Received as Daily Dharma from Tricycle.com on the 14th of December 2010

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Good news then for all lay practitioners, it's hard work but it's possible. Keep on practicing with sincerity and perseverance, mindfulness and integrity.

Instant gratification

Consumer culture is modeled on instant gratification. We say we want a close relationship with a spiritual mentor, but when that mentor’s guidance challenges our desires or pushes our ego’s buttons too much, we stop seeking it. At the beginning of our practice, we profess to be earnest spiritual seekers, aiming for enlightenment. But after the practice has remedied our immediate problem - the emotional fallout of a divorce, grief at the loss of a loved one, or life’s myriad setbacks - our spiritual interest fades, and we once again seek happiness in possessions, romantic relationships, technology, and career.

- Bhikshuni Thubten Chodron, "Shopping the Dharma"

Received as Daily Dharma from Tricycle.com on the 23rd of October 2010

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What Bhikshuni Thubten Chodron writes is indeed very true for so many people. And at the same time it is so often true for myself, and no doubt others, in a more immediate sense even though we continue to practice diligently after "the practice has remedied our immediate problem." When our teacher challenges us or our practice challenges us, who hasn't thought: "This isn't what I wanted for a spiritual practice"? And who hasn't been tempted after a marvellous experience of one kind or another to avoid further practice for a while to dwell on the experience and cherish it? "Best not meditate again too soon in case it turns out terrible and I forget the wonderful experience I just had!" Or the opposite: "Back to the cushion, I want some more!"

Instant gratification.

It's what so much of our current culture is about, it takes a concerted effort to turn away from it, to go against the stream. But if we want ourselves and others to be free, what choice do we have, really?

Looking for Meaning

As long as we insist that meditation must be meaningful, we fail to understand it. We meditate with the idea that we’re going to get something from it - that it will lower our blood pressure, calm us down, or enhance our concentration. And, we believe, if we meditate long enough, and in just the right was, it might even bring us to enlightenment.

All of this is delusion.

- Steve Hagen, from “Looking For Meaning,” Tricycle, Fall 2003

Received as Daily Dharma from Tricycle.com on the 12th of November 2009

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Mañjuśrī's sword wielded by Steve Hagen! This is something I frequently remind myself of - stop trying to get something, stop trying to add meaning: just meditate. Or just eat. Or just do the dishes. Etcetera.

Adyashanti on Enlightenment

This "knowing" you talk about is traditionally called enlightenment. As you know, enlightenment has been both idealized and trivialized in the West. How would you define it?

Enlightenment is awakening from the dream of being a separate me to being the universal reality. It’s not an experience or a perception that occurs to a separate person as the result of spiritual practice or cultivated awareness. It doesn’t come and go, and you don’t need to do anything to maintain it. It’s not about being centered or blissful or peaceful or any other experience. In fact, enlightenment is a permanent nonexperience that happens to nobody. The separate person is seen through, and you realize that only the supreme, universal reality exists, and that you are that.

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Could you say a little more about the difference between mystical experiences and true awakening?

When the personal "I" merges and becomes one with everything, that’s a mystical experience. Or your consciousness expands infinitely, or your kundalini [innate spiritual energy] awakens, or you have a vision of the Buddha or Mother Mary, or you feel totally blissed out and peaceful. Even an ongoing experience of being unified with God or Buddha is just another mystical experience.

But even though they’re the highest, most beautiful states a human being can have, mystical experiences are happening to the dream character you take to be "me" - and this "me" is the one you wake up from. Awakening is the realization that you are the awakeness or lucidity that’s experiencing every moment of the dream, including the so-called spiritual or mystical, without being caught by it. As I said before, awakeness is not an experience, it’s a fact, whereas a mystical experience happens to someone at a particular place and time.

- from The Taboo of Enlightenment - Do we really believe we can awaken? Stephan Bodian talks with popular lay teacher Adyashanti, Tricycle, Fall 2004.

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I knew virtually nothing about Adyashanti before reading this interview, although, having done some background reading now, I am aware that there is some controversy regarding his methods of teaching, his lineage, his relationship to Buddhism / Zen and that he discusses enlightenment openly. Nonetheless, I found the relentless enquiry of his practice over the years along with his directness and clarity to be refreshing and inspiring.